"(Translation) 擊蒙要訣"의 두 판 사이의 차이
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| − | + | =='''Introduction'''== | |
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| − | + | This is an English translation of Yi I's Gyeongmong yogyeol, but contains only two parts of the book, which are Author's preface and the first chapter. There already appeared a complete English translation for general readers in 2012, which is also uploaded on the website. The published version, however, presents no more than a liberal translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful. | |
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| + | Yi I 李珥 (1536-1584) was one of the most prominent Confucian scholars during the Joseon period. He was also an active politician, but left office in 1576 because of factional strife between the Easterners and the Westerners. The place where he went was his wife's hometown, Haeju in Hwanghae province (now located in North Korea). | ||
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| + | While he was in Haeju, a few students came to see him to ask questions about learning. At first he was reluctant to answer them because he had two problems. One belonged to himself, and the other to the students. He considered himself to be unqualified to teach and deemed them ineligible to learn unless they had a strong will. He wanted to give them something more than a makeshift solution or a desultory talk about learning. | ||
| + | In order to solve those two problems, he wrote Gyeongmong yogyeol 擊蒙要訣 (Key to Breaking Folly's Hold) in 1577. By doing so, he did not have to teach them in person on the one hand, and he could provide them with something substantial, meaningful, and serious about learning. | ||
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| + | There were two results he expected to get from himself and his readers. He wanted to alert himself with his book along with the Jagyeongmun 自警文 (Written to Alert Myself). And furthermore, by his writing, he was eager to see the students' minds being cleansed and their decisions to learn being firmly made, and their actions being performed on the very day. | ||
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| + | Besides the author's preface, the book consists of ten chapters that are unfolded as follows: making a resolution 立志, revamping the old habits 革舊習, behaving oneself 持身, reading books 讀書, serving parents 事親, performing mourning rites 喪制, conducting ancestral rituals 祭禮, staying at home 居家, treating others 接人, and finally, living in society 處世 in the last chapter. | ||
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=='''Original Script'''== | =='''Original Script'''== | ||
2017년 7월 23일 (일) 18:54 판
| Primary Source | ||
|---|---|---|
 |
Title | |
| English | Key to Breaking Folly's Hold | |
| Chinese | 擊蒙要訣 | |
| Korean(RR) | 격몽요결 (RR: Gyeogmongyogyeol, MR: Kyŏngmong yogyŏl) | |
| Text Details | ||
| Genre | Primer | |
| Type | ||
| Author(s) | 李珥(1536-1584) | |
| Year | 1577 | |
| Source | ||
| Key Concepts | 革舊習 | |
| Translation Info | ||
| Translator(s) | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group) | |
| Editor(s) | ||
| Year | 2017 | |
Introduction
This is an English translation of Yi I's Gyeongmong yogyeol, but contains only two parts of the book, which are Author's preface and the first chapter. There already appeared a complete English translation for general readers in 2012, which is also uploaded on the website. The published version, however, presents no more than a liberal translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful.
Yi I 李珥 (1536-1584) was one of the most prominent Confucian scholars during the Joseon period. He was also an active politician, but left office in 1576 because of factional strife between the Easterners and the Westerners. The place where he went was his wife's hometown, Haeju in Hwanghae province (now located in North Korea).
While he was in Haeju, a few students came to see him to ask questions about learning. At first he was reluctant to answer them because he had two problems. One belonged to himself, and the other to the students. He considered himself to be unqualified to teach and deemed them ineligible to learn unless they had a strong will. He wanted to give them something more than a makeshift solution or a desultory talk about learning.
In order to solve those two problems, he wrote Gyeongmong yogyeol 擊蒙要訣 (Key to Breaking Folly's Hold) in 1577. By doing so, he did not have to teach them in person on the one hand, and he could provide them with something substantial, meaningful, and serious about learning.
There were two results he expected to get from himself and his readers. He wanted to alert himself with his book along with the Jagyeongmun 自警文 (Written to Alert Myself). And furthermore, by his writing, he was eager to see the students' minds being cleansed and their decisions to learn being firmly made, and their actions being performed on the very day.
Besides the author's preface, the book consists of ten chapters that are unfolded as follows: making a resolution 立志, revamping the old habits 革舊習, behaving oneself 持身, reading books 讀書, serving parents 事親, performing mourning rites 喪制, conducting ancestral rituals 祭禮, staying at home 居家, treating others 接人, and finally, living in society 處世 in the last chapter.
Original Script
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(原文) 革舊習章 第二
03-02 常須夙興夜寐 衣冠必正 容色必肅 拱手危坐 行步安詳 言語愼重 一動一靜 不可輕忽苟且放過
03-11 有事則以理應事 讀書則以誠窮理 除二者外 靜坐收斂此心 使寂寂無紛起之念 惺惺無昏昧之失 可也 所謂敬以直內者 如此
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(translation) 02-01 人雖有志於學 而不能勇往直前 以有所成就者 舊習 有以沮敗之也 舊習之目 條列如左 若非勵志痛絶 則終無爲學之地矣 Although one sets his mind on learning, the reason why he is not able to courageously proceed straight ahead to achievements is that the old habits prevent and discourage the mind. The list of the old habits is enumerated below. If one does not exert his mind and ruthlessly break the habits, then in the end there will be no base of learning.
The first habit is to be lazy with one's heart and mind, loose his demeanor, think only of being free and idle, and deeply hate to be constrained. The second is to constantly think of moving, not be able to keep quietness, confusedly come and go, and spend a day just talking. The third is to like to be same [with others] but hate to be different, fall into current customs, and slightly want to cultivate oneself with caution but be afraid of being separated from majority. The fourth is to prefer to gain fame by literary skills in the generation, and decorate flowery writings by plagiarizing the classics. The fifth is to put efforts in [fancy] composition, be indulged in music and wine, waste a year just playing, and talk to oneself that these are refined tastes. The sixth is to like gather idlers, play paduk(go) or chess, spend a day glutting oneself with foods, and only try fighting and competing. The seventh is to wish for riches and honor, hate poverty and lowliness, and be deeply ashamed of bad clothes and bad food.[1] The eighth is to enjoy carnal desires without self-control, not being able to cut off them, and property, wealth, music, and women as if they were sweets.
Those harmful to mindand-heart among habits are generally like these. The others are hard to enumerate in detail. These habits make people's resolution week and make their conduct insincere. What one has done today is hard to correct tomorrow. In the morning one regrets his misconduct but in the evening he is supposed to do so again. One must greatly stir the brave heart, as if he sharply cut off tree roots with a stretch of the sword, and cleanse his heart so that not the slightest stain would be left and always exert the effort of rigorous self-examination. Only after ridding this mindand-heart of every old contaminated spot, one would be able to consider the study of the advancement to learning.
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- Discussion Questions:
Further Readings
Haboush, JaHyun Kim, and Martina Deuchler, eds. 1999. Culture and the State in Late Chosŏn Korea. Cambridge, MA: Harvard University Asia Center.
Han, Hyeong-jo 한형조. 2015. “Yulgok’ui sasip’isejak Gyeongmong yogyeol’ui seomun’gwa iljang’eul tong’hae ing’nEun yugyo simhak’ui kichowa kangnyeong” 율곡의 42세 작, 『격몽요결』의 서문과 1장을 통해 읽는 유교 심학의 기초와 강령 [Reading “The Secret of Expelling Ignorance”]. 정신문화연구 [Korean Studies Quarterly] 38(3): 7-29.
Kalton, Michael C. 1988. To Become a Sage: The Ten Diagrams on Sage Learning, New York: Columbia University Press.
Kim, Han-sik 김한식. 1997. “Haengjang’eul tong’hae bon Yulgok’ui sasangsegye” 行狀을 통해 본 율곡의 사상세계 [Yulgok's Philosophical View Through His Posthumous Biography]. 한국정치학회보 [Korean Political Science Review] 30(4): 21-38.
Legge, James. The Chinese Classics. vol. 1, part 2. New York: Hurd and Houghton, 1870. <http://ctext.org/mengzi> (last retrieval Feb 2, 2017).
Pak, Kyun-seop 박균섭. 2009. “Eunbyeongjeongsa yeongu: hangmun’gwa hakpung” 은병정사 연구: 학문과 학풍 [Study of Eunbyeong Private Academy: Learning and Academic Tradition]. 율곡사상연구 [Study of Yukgok's Philosophy] 19: 163-196.
Pokorny, Lukas, and Wonsuk Chang. 2011. “Resolutions to Become a Sage: An Annotated Translation of the Jagyeongmun.” Studia Orientalia Slovaca 10 (1): 139-54.
Waltke, Bruce K. 2005. The Book of Proverbs: Chapters 15-31, Grand Rapids: Eerdmans.
Yi, Dong-in 이동인. 2014. “Gyeongmong yogyeol’eul tong’hae bon Yulgok’eu sasang’gwa saeg’ae” 『격몽요결(擊蒙要訣)』을 통해 본 율곡의 사상과 생애 [Life and Thoughts of Yulgok in Reference to His Work Gyeongmong yogyeol’]. 사회사상과 문화 [Journal of Social Thoughts and Culture] 29: 23-50.
Yi, Kwang Ho 이광호. 2012. Gyeongmong yogyeol 격몽요결 [On the Secret of Expelling Ignorance]. Seoul 서울: Luxmedia 럭스미디어. <http://gutenberg.us/details.aspx?bookid=wplbn0003466791> (last retrieval Feb 17, 2016).
Yi, I 李耳. Gyeongmong yogyeol’ 擊蒙要訣 [Key to Breaking Folly's Hold]. 栗谷先生全書 卷27 [Complete Works of Yulgok, vol. 27]. <http://db.itkc.or.kr/index.jsp?bizName=MK> (last retrieval Aug 11, 2016).
- ↑ Analects 4.9. The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food is not fit to be discoursed with." 子曰 士志於道而恥惡衣惡食者 未足與議也
